College of Thelema: Thelemic Education

This question is aimed at Jim, there's something very little bothering me and today I got this partially solved so I want to hear your opinions (or anyone's for this matter).

While in 776 1/2 you say ARARITA means אחד ראש אחדותו ראש יחודותו תמורתו אחד (AChD RASh AChDVThV RASh YChVDVThV ThMVRThV AChD) but never found the יחודותו (YChVDVThV). A native hebrew I met today told me the word is actually non existent and it's probably ייחודיותו (YYChVDYVThV), which I looked for and it means "singularity".

Does this little spelling mistake change somehting?
Or, is it really a mistake? Any case I wanted to let you guys know.

93 93/93

@raven27 said

"93

Is it necessary to do a LBRP or Star Ruby before doing the GRP ?"

I always banish before invoking. Now, if you're using GRP to banish, I don't think it's necessary a LBRP.

@Surg said

"I don't know if I have truly experienced it yet, but I have a bit to say on a feeling which I could characterize with this name.
Ever since I seriously picked up the Great Work, I have more and more often been overcome by a strong feeling of longing (towards my HGA, or the Supernals - I am not able to tell yet), which makes everything else besides the Work irrelevant for me.
It does feel like sorrow, and I in deep regret that I didn't start the Work sooner. I think that's what it is for me, and it's a great motivator to work as hard as I can."

Same happened to me.

On another note, how does one meditate in the First Noble Truth to enter in the Trance of Sorrow? I can't recall which Liber is exactly, but in one of them they suggest you to imagine yourself dead. I took the suggestion and modified it slightly, so in my meditations my dear loved ones died, I died in front of them, separations from different kinds of pleasures, etc. My question is if this is a right approach. I think it's more a contemplation than meditation, but it's made me aware of lot of things.

I always banish before and after, of course.
So, did I do good?

@Jim Eshelman said

"That addition is david's addition, not a standard distinction.

On the last paragraph, I'm not sure what distinction you are drawing between the Greater and the Supreme. The GD had no Greater, only a Lesser and a Supreme. In Liber O, the Supreme is renamed the Greater. I have reverted to calling it Supreme because there IS a Greater Ritual of the Pentagram that has never been published, so I'm pretty sure it's not what you mean."

Oh, I forgot about that. Yeah, the Supreme I've read includes different enochian invocations (EXARP, for example), kerubic smbols drawn into each Pentagram, plus the Invocation of the Archangels at the end. Probably not what you meant either.

In Griffin's Manual, which currently serves as a basis for the GD student, there are difference between the Greater, which are for invoking/banishing specific elements, and Supreme, which are for balance the four elements. That's why I asked, I'm slowly shifting from a GD to a more holistic perspective, so I still confuse a thing or two. Thanks for the clarification.

Thanks very much, Jim, much obliged.

One difference I noticed with LBRP, is the absence of the Sign of the Enterer and the projection of light. In the Ritual Magic Manual by D. Griffin, these Greater Pentagram Rituals include it. Why is that?

Also, I believe I should vibrate the Divine Names while doing the Pentagrams, isn't it? Or just point the center and vibrate the word (pretty much like your instructions for the Hexagram Ritual in 776 1/2)?

Also, I've seen in some websites that the the Supreme has the Invocation of Archangels, whereas the Greater has not. Could it be that the Invocation of Spirit Active/Passive replaces their role to some extent?

"1) Face East

2. Qabalistic Cross
3. Toward East:
   --- a) Make invoking Active Spirit Pentagram with AHIH + SIgn of Opening the Veil
   --- b) Make invoking Fire pentagram with ALHIM + 4=7 sign
4. Carry the line around to the South and repeat (3).
5. Carry the line around to the West and repeat (3).
6. Carry the line around to the North and repeat (3).
7. Close the circle to the East.
   Usual section with the Archangels &c.
8. Qab Cross"

So, if I want to do a GRP Invoking Earth, in the a) b) sections (and for the rest of the quarters), would be:

a) Make the invoking Pentagram for Spirit Passive, visualized in white light. Vibrate A:G:L:A. Give the sign of the Closing of the Veil.
b) Make the invoking Pentagram of Earth, visualized in green light. Vibrate ADONAI. Give the sign of Set Fighting.

Also, opinions. Would it be recommendable to use it for pathworking Malkuth, for example? I'm currently starting my meditations on this sephira and I believe it would be a great inclusion Invoking Earth to fully experiment the sephira. Good idea? Bad idea?
Did I understand correctly?

This question arose because, as I don't live alone, sometimes, at the place where I perform my daily rituals, I can hear talking and discussing and it's obviously a little difficult to concentrate appropiately for the performing of the rituals. I wore a pair of earplugs which are quite effective, but today, I thought I should create a wall of sound to isolate me from the rest while I practice.

First of all, I'm not talking about music. Have you guys ever heard of I-Doser? Long story short, it's an application to stimulate specific mental states through the use of binaural beats, i.e., you reach certain mental states thanks to audio frequencies. This application is based most on recreational drugs, but they have some audio files for astral travel, lucid dreaming and mysticism in general (Hand of God or Gates of Hades are pretty famous).

My question is: Would it be recommendable to perform rituals with the use of background sounds like the ones at IDoser? I felt great today when performing the LBRP using this as a background sound. On the other hand, I feel that in the long run the use of this app can become an obligation, and my ability to concentrate will depend exclusively on the use on it (pretty much a wizard on steroids).

What do you guys think?

PAX et LVX.

@Jim Eshelman said

"I don't see either of these schemes as representing a "standing" place on the Tree for this ritual.

I think that's your point of confusion: You're "assuming a fact not in evidence," i.e., adding a symbol and then wondering why that symbol doesn't make sense

The Microcosmic scheme is based on the letters of the name Adonai (ADNI), for Malkuth, clockwise from the East.

The Microcosmic scheme is based on the letters of the name YHVH (for Tifereth) counter-clockwise from the East."

That makes A LOT of sense. Yeah, I was kind of forcing it, I assumed the Notes on the Pentagram Ritual were the same for the Hexagram, but now you explained it, everything's much clearer, thank you for your fast response, Jim! Big fan of your publications so it's an honor!

@Jim Eshelman said

"
@mark0987 said
"In Pearls of Wisdom you said that the hexagram ritual's elemental attributions are the same as the ones which the pentagram ritual uses in most situations.

My first question is what situations would it be more suitable to use the macrocosmic attibutions outside of the templi of adepti context?"

None IMHO.

Of course, I supposed I should clarify how I read your statement. I'd broaden my "none" to add: Any situation where you are actually working in Briah instead of Yetzirah. However, that could be construed to mean "within the Adeptus context."

"Why is it more suitable to use the microcosmic scheme of elements?"

That's the standard scheme for Yetziratic, and especially sub-Tifereth working. The Macrocosmic scheme is based on YHVH, the oldest known Hebrew Divine Name of Tifereth, applicable to the Second Order. The Microcosmic scheme is based on ADNI, the Hebrew Divine Name of Malkuth, applicable as the opening gate to the First Order. (There is a third formula based on AHYH that is applicable to the Third Order.)

"Was Crowley aware of this information, or Regardie for that matter?"

Regardie had in his possession the documents that mentioned that the Macrocosmic scheme was only used within the Vault, and he passed that specific information on to other people. Crowley may not have known - he went through the ritual, grabbed his papers, and took off. But Cecil Jones almost certainly was well aware of it.

To address a possible, predictable follow-up: Remember that Liber O was not written as a stand-alone for a solitary worker. It presumed supplemental instruction from one's Superior in the Order. It's just crib notes.

"I apologise if some of this is already cleared up within the book I don't have access to it at the oment and I couldn't let the questions lay in the back of my mind for another month."

Actually, I don't think anyone has ever asked the second line of questions here before."

It's been a year, and although I understand most of this, there's something I still can't figure it out. Hope you people don't mind for reviving such an old topic.

Here's my question: Considering you stand between the intersection between the path Pé and Samekh, facing Tiphareth, in this microcosmic level, I'm well aware of the correspondences with the respective order of the pentagrams/hexagramas (as you said, Air in the East, etc.).

But when I'm trying to deduce where do you stand when you're working in the macrocosmic level, I got lost. What scheme did the GD use to make the Fire Hexagram in the East, the Earth H in the South and so on? It isn't in Tiphareth because around us we will have two Fires (Geburah and Neztach), I thought it could be Daath but doesn't make sense either. Can anyone help me to figure this out?